"I remember passing through the college chapel late at night, a shortcut to my dorm in the former parish house. Only the red glow of the sanctuary candle lit the way. The huge stone place echoed the cold of winter wind outside, and moonlight sometimes enlivened the rose windows; I was so deliciously alone, just me and the light-and dark-of God’s presence. Was God there? I felt her, him, in those times. We touched in that space I passed through."
The mishna seems clear; we're not to walk through the Temple as a shortcut. What does the gemara add?
What exception does Rabbi Abbahu make? What does this exception tell us about the relative status of a synagogue building?
Rav Nahman bar Yitzhak and Rav Huna (via Rabbi Helbo) both allow the use of a shortcut through a synagogue in limited circumstances. What are those circumstances, and what are the differences between their allowances?
This is the full Ezekiel verse, as referenced above by Rav Huna (via Rabbi Helbo). We learn that those entering from each gate are encouraged to exit through the opposite gate (i.e., there is not a designated entrance and exit gate; rather movement in both directions).
Is the Rambam (above) contradicting the gemara with a stringency? Or is he in agreement with Rav Huna (via Rabbi Helbo)?
Rabbi Yosef Caro summarizes our gemara. He makes clear what I believe to be the distinction between the cases presented; namely, intention. Are you entering a sanctuary with the intent of taking a shortcut through the room? Did you enter in order to pray, and may therefore exit from a different door than the one from which you entered? Or did you enter without the intention to take a short cut, but are anyway permitted to take one?
Rabbi Elazar ben Shammua attributes his longevity to three things. What do they have in common?